PHIL 236-01 ASIA 236-01

INDIAN PHILOSOPHIES

SPRING 2012

CARNEGIE 107

Tuesday Thursday 1.20-2.50 p.m.

Instructor: Joy Laine Office Hours: Wednesdays 1.00 - 2.00 p.m. Thursdays 3.00-4.00p.m. or by appt.

e mail: lainej@macalester.edu

Tel: x6353 Old Main Room 113

What makes a tradition of thought “philosophical”? Who were the

philosophers of India? What were their questions, why did they ask them

and how did they answer them? What concerns have influenced the ways in

which Western philosophers have studied Indian philosophy? What is an

appropriate methodology for cross-cultural philosophy? These are some of

the questions that will inform our study of the Indian philosophical tradition.

Course Objectives

Like all of my philosophy courses, this course has the following two main objectives:

Knowledge Objective

1. To introduce students to the methodology and questions of

philosophy, through a study of major schools, issues and

thinkers (what is distinctive about this course is that we do this

using the lens of Indian philosophy).

The knowledge objective above will be achieved through the following specific

intellectual objectives:

To give you an overall view of the historical chronology of the Indian

philosophical tradition, with the emphasis being on the classical texts of Hinduism

and Buddhism (up to about 1200 CE).

To examine some selected topics and individual philosophers from the classical

Hindu and Buddhist philosophical traditions in greater depth.

To introduce you to the basic Sanskrit terminology of Indian philosophy (As part

of the course I will also be teaching the devanāgari script).

To work with both primary texts and contemporary secondary sources.

To gain some understanding of the distinctive techniques and style of Indian

philosophical debate.

To raise some methodological questions connected with doing cross-cultural

philosophy, particularly in light of the historical relationship between the

European/N. American traditions of philosophy and those of India.

2. To foster the analytical and philosophical skills (oral and

written) of each individual student through a variety of

reading and writing assignments, and through participation in

class and online discussions.

Course Requirements The following course requirements are designed with reference to supporting the course

objectives listed above.

30 points Three Response Papers (1000-1500 words 10

points each)

These short papers are intended to encompass a range of analytical tools to include -- writing in

the traditional Indian commentarial style; working with reference to primary sources in

translation; presenting a critical dialog in the style of the Indian tradition; and constructing a

philosophical argument in conversation with contemporary scholarly sources. Titles for these

short papers will be given throughout the semester and you should compete three papers by

semester’s end. Late papers will be accepted but you will lose one whole grade (B+ to C+, for

example) for your papers because these papers are meant to support your ability to participate in

class.

30 points One Long Paper (4000 words/about 12 pages) Rough drafts of these papers will be reviewed by me. Guidance on this paper

will be given in class. You will have the opportunity to present your paper to a

small group of peers at the philosophy café.

10 points Two in class pop quizzes The emphasis of the test will be to test your knowledge of the basic

Sanskrit terminology of Indian philosophy (some of which you will need

to recognize in the devanāgari script) and to recognize and comment on

key texts.

30 points Attendance and Participation Philosophy classes flourish because of student participation. I place a

great deal of importance on your active presence in the classroom. Each

unexcused absence will lead to a loss of 3 points in your attendance

grade. In addition to being present in class you will be required to make a

moodle forum post once a week (every Monday by midnight), and

submit an informal google doc response once a week (every Wednesday

by midnight). I will also expect you to make a good faith effort to learn

the devanāgari script and complete the in-class worksheets. You will

have the opportunity to assess your own participation grade.

[90-100 points A range; 80-90 points B range; 70-80 points C range; 60-70 points D range]

Visiting Speakers

The philosophy department has an active program of visiting speakers.

Attendance at any of these events accompanied by a brief response

paragraph may be used to be excused for late paper penalty, or a missed

moodle/blog post.

Course Texts: Required for Purchase Michael Carrithers The Buddha VSI

Elliot Deutsch Advaita Vedānta: A Philosophical Reconstruction

Richard King Indian Philosophy

Bhikhu Parekh Gandhi VSI

Mark Siderits Buddhism as Philosophy

When available, the course texts will also be placed on reserve.

Course Texts: On Reserve Steven Collins Selfless Persons

Mohandas K. Gandhi Autobiography: My Experiments with Truth

Bimal K Matilal The Character of Logic in India

Bimal Matilal Epistemology, Logic and Grammar in Philosophical

Analysis

Elizabeth de Michelis A History of Modern Yoga

Course Texts: On Line Resources John Cort “Intellectual ahiṁsa”

Philosophy East and West 50 No 3 (JSTOR)

Paul Griffiths “Notes Towards a Critique Of Buddhist Karma Theory”

(Religious Studies 3, pp. 277-91)

Bina Gupta An Introduction to Indian Philosophy pp. 30-42

Jonardon Ganieri “The Hindu Syllogism: Nineteenth Century Perceptions of

Indian Logic”

(Philosophy East and West Volume 46 No: 1 JSTOR)

Jay Garfield “Philosophy, Religion and the Hermeneutic Imperative,” in

Gadamer’s Century, eds. Jeff Malpas, Ulrich Arnswald and

Jens Kertscher

(on moodle)

David Hume “Personal Identity”

(Early Modern Texts Website)

Joy Laine/David Bressoud “Parallel Developments in Philosophy and Mathematics in

India”

(UMAP ILAP 2003-4 on moodle)

Joy Laine Six Blind Men and a Prince

[on moodle]

John Locke “On Identity and Diversity”

(Early Modern Texts Website)

Amartya Sen The Argumentative Indian

Chapter Six (on moodle)

Charles Taylor “Understanding the Other: A Gadamerian View on Conceptual

Schemes,” in in Gadamer’s Century.

Ian Whicher “Yoga and Freedom: A Reconsideration of Patanjali’s

Classical Yoga”

[Philosophy East and West Vol 48 JSTOR]

Routledge On Line Encyclopedia of Philosophy

Course Outline Course texts will be supplemented with reading guides, video extracts, slides and additional

readings placed on reserve as necessary. The following outline is intended to be an overview of

the course and it is essential that you make use of the weekly reading guides. You will notice that

the listed readings are divided into “Primary Texts” and “Secondary Texts.” Primary texts refer to

those texts composed during the time period being studied, and by philosophers working from

within the tradition in the language of the tradition (so what you will actually be reading are

translations from the original texts). The primary texts provide the source materials for the

secondary texts, contemporary works of critical scholarship. In the reading guides you will be

largely reading from secondary texts but the reading guides will either refer you to portions of the

primary texts or contain the relevant portions. Where primary texts are listed in the syllabus, you

will not be expected to read these texts in their entirety but you should use the reading guides

where you will be directed as to which sections you should read and where you can find the

relevant texts. In order to minimize books required for purchase, extracts from the primary texts

will often be given through class handouts or placed on moodle. You will be expected to

complete the readings before meeting for class.

Week One

Jan 24 Introductions

Jan 26 Background Secondary Texts

King, Indian Philosophy

Introduction

Chapter 2, pp. 37-41

Siderits Buddhism as Philosophy

Chapter One

UNIT ONE

Foundations 800BCE-400BCE

To a large extent the classical Indian philosophical tradition can be seen as a long dialogue

between the Buddhist philosophers on the one side and the orthodox or Hindu philosophers on the

other. Although Hindu and Buddhist philosophers disagreed about many things, their

philosophical differences must be understood in the context of some shared presuppositions about

the metaphysical and existential nature of individual existence. We see the foundations of this

worldview appearing in the teachings as recorded in the Upaniṣ ads, and also in the Buddhist

Pāli Canon. We will read some of the more important Upaniṣ ads, I conjunction with selections

from the Pāli Canon. The main objective for this unit is for you to understand the similarities and

differences between the teachings of the Buddha and those of the Upaniṣ adic thinkers.

Week Two

Jan 31 Early Indian Epistemology

Primary Texts Secondary Texts

The Upaniṣ ads Laine “Parallel Developments

(selections on reading guide) in Philosophy and

Mathematics in India”

Sections 3.1 and 3.2

(e resource on moodle)

Feb 2 Early Indian Psychology Primary Texts Secondary Texts

The Upaniṣ ads Gupta An Introduction to Indian

(selections on reading guide) Philosophy pp. 30-42

(e resource on moodle)

Week Three

Feb 7 The Life of the Buddha

Primary Texts Secondary Texts

Life of the Buddha (Buddhacarita) Carrithers The Buddha

(selections on reading guide) Chapters One-Four

The Pāli Canon

(selections on reading guide and Siderits)

Feb 9 Early Buddhist Thought

Primary Texts Secondary Texts

The Pāli Canon Siderits Buddhism as Philosophy

(selections on reading guide and Siderits) Chapter Two

King Indian Philosophy

Chapter Four, pp. 75-91

Week Four

Feb 14 Early Buddhist Thought

Primary Texts Secondary Texts

The Pāli Canon Carrithers The Buddha

(selections on reading guide and Siderits) Chapter Five

Siderits Buddhism as Philosophy

Chapter Three

Feb 16 Primary Texts Secondary Texts

The Pāli Canon Siderits Buddhism as Philosophy

(selections on reading guide Siderits) Chapter Four

Gombrich What The Buddha Thought

(e resource on moodle)

First Short Paper Due Feb 17 (1200 words)

Everyone should do this paper.

Compare the teachings of the Buddha to those of Yājñavalkya and Uddalāka Āruṇ i as portrayed

in the Bṛ hadāraṇ yaka and Chāndogya Upaniṣ ads. Use the texts to show similarities as well as

differences between Upaniṣ adic and Buddhist teachings.

OR

Describe and critique three Buddhist arguments (from three different passages) for the non-

existence of the ātman. UNIT TWO

Philosophical Schools: Maps and Terms

200CE-present In the classical system of Hindu philosophy six schools of philosophy (a philosophical school is

known as a darśana or view) are recognized as orthodox although the actual number of distinct

schools is greater. We will focus on three darśanas: Yoga, Advaita Vedānta. (actually a sub-

system of the Uttara Mīmāṃsā Darśana) and Nyāya. We will study these Hindu schools in

relation to the opposing views of Buddhist philosophers. In studying these darśanas, since they

share a common intellectual platform, you will also gain some understanding of how Indian

philosophy as a whole works, how its texts are organized and the style of its philosophical

argument.

Week Five

Feb 21 Mainstream Buddhist Schools

Primary Text Secondary Texts

Abhidharmakoṣ abhāṣ ya King Indian Philosophy

(selections from Siderits) Chapter 4 pp. 75-91

Siderits Buddhism as Philosophy

Chapter Six

Feb 23 The Six Darśana System

(ṣ aḍdarśana) Secondary Texts

King Indian Philosophy

Chapter 3

UNIT THREE Debate and Logic: Conversational Models of Knowledge

400BCE-200CE This period sees the formalization of Indian philosophy. The pedagogy contained in the

discourses of the Buddha and the Upaniṣ adic teachings becomes the basis for more critical

philosophical debate. In India the study of logic arose in the context of these debates. As groups

sharpened their positions against opposing viewpoints this led to the formation of distinct

philosophical schools. The goal of this section is, specifically, to reflect on the tools used by

Indian philosophers to achieve knowledge and, more generally, to think about which strategies

are most likely to yield knowledge.

Week Six

Feb 28 Indian Logic and Debate Secondary Texts

Ganieri, “The Hindu Syllogism”

(JSTOR Philosophy East and West

Volume 46 No: 1) King Indian Philosophy

Chapter 6, pp. 128-137

Laine ILAP 3.3

Siderits, Buddhism as Philosophy

Chapter 5, section 2 (5.2)

March 1 Laine “Six Blind Men and the Prince”

(e reserve on moodle)

Cort, Intellectual Ahimsa” Revisited: Jain

Tolerance and Intolerance of

Others,” Philosophy East and West

50, no. 3 (2000) (JSTOR)

Taylor “Understanding the Other: A

Gadamerian View on Conceptual

Schemes,” in in Gadamer’s Century,

eds. Jeff Malpas, Ulrich Arnswald

and Jens

Week Seven

March 6 Knowledge and Skepticism

Nāgārjuna and Madhyamaka

Primary Texts Secondary Texts

Nyāya and Buddhist texts King Indian Philosophy

(selections from Siderits) Chapter 5 pp.105-119

Lusthaus Nāgārjuna

(Online/Routledge

Encyclopedia of Philosophy)

Siderits Buddhism as Philosophy

Chapters Seven (review) and

Nine

March 8 Review

Quiz

Second Short Paper Due March 8 (1000 words) Compare the standard Indian inference to the Aristotelean syllogism. Why do you think

they differ in form?

OR

Describe the conversational model of knowledge and the ways in which you see the

Indian philosophical tradition as embodying this model.

SPRING BREAK

WEEK EIGHT

MARCH 10TH

–MARCH 18TH

UNIT FOUR

Week Nine

March 20 The Yoga Darśana of Patañjali

Primary Text Secondary Texts

Yoga Sūtras of Patañjali King Indian Philosophy

(Selections) Chapter 8 and 9 pp. 208-212

March 22 The Yoga Darśana of Patañjali

Primary Text Secondary Text Yoga Sūtras of Patañjali Whicher “Yoga and Freedom”

(Selections) (Philosophy East and West Volume

48 No: 2 JSTOR)

Second Short Paper Due March 27th

(1000 words) Write a commentary on the first three sūtras and one other sūtra of your choice from the sūtra

text of the Yoga Darśana. Your commentaries should be written in the style of traditional Indian

philosophy and should give a sense of the overall position of the darśana. [More guidance will be

given in class]

OR

Describe the nature of the human being as outlined in the Yoga Sutras of Patanjali.

UNIT FIVE

Mind, Language and World

Week Ten

March 27 Uttara Mīmāṃsā Darśana

Śaṃkara’s Non-Dualism

Primary Text Secondary Texts Śaṃkara Commentary on the Deutsch Advaita-Vedānta: A

Brahma-Sūtras Philosophical Reconstruction

[Selections on reading guide] Chapters 1-4

Laine “Parallel Developments” 6

March 29 Uttara Mīmāṃsā Darśana

Śaṃkara’s Non-Dualism

Primary Text Secondary Texts Śaṃkara Commentary on the Deutsch Advaita-Vedānta: A

Brahma-Sūtras Philosophical Reconstruction

(Selections onreading guide) Chapters 6-8

King Indian Philosophy

Week Eleven

April 3 Perception and Language Primary Texts Secondary Texts

Nyāya and Buddhist texts Laine “Vātsyāyana,”

(Selections on reading guide and Siderits) “Uddyotakara,” “Udayana.”

(Online/Routledge

Encyclopedia of Philosophy)

Matilal Epistemology, Logic and

Grammar in Indian

Philosophical Analysis

Chapter 1 [e reserve/moodle]

Siderits Buddhism as Philosophy

Chapters Five (review), Six

(review) and Ten

April 5 Realism and Idealism Primary Texts Secondary Texts

Nyāya and Buddhist texts King Indian Philosophy

[selections/handout] Chapter 5 pp.105-119

Siderits Buddhism as Philosophy

Chapters Seven and Eight

Our chronological survey of the Indian philosophical tradition is now complete and we will spend

the remainder of the semester studying the following selected topics. I have chosen topics that in

some cases have obvious parallels to philosophical problems in the western philosophical

tradition and, in other cases, are problems generated by and specific to the Indian philosophical

tradition.

It is important to have some self-awareness of the ways in which our study of Indian philosophy

has been shaped by concerns specific to the West. We will examine the relationship between

contemporary European-American and Indian philosophy, particularly in the context of

colonialism. We will finish the course by looking back to the Indian philosophical tradition for

models of how to approach cross-cultural philosophy.

TOPICS IN CROSS CULTURAL PHILOSOPHY

Week Twelve

April 10 The Life of Gandhi

Primary Text Secondary Text

Gandhi Autobiography: Parekh Gandhi

My Experiments with Truth Chapters 1-3

[reserve]

Sen, Argumentative Indian

Chapter 5

April 12 The Ethics of satyāgraha Class Debate

Secondary Text

Parekh Gandhi

Chapters 4-7

Week Thirteen

April 17 Yoga Tradition and Modernity Primary Text Secondary Text Swāmi Vivekānanda De Michelis The History of Modern Yoga

(selections/class handout) (selections/moodle)

April 19 Science and Meditation

Persons, Personal Identity and Ethics

Personal Identity Indian philosophy is typically associated with the belief in rebirth. In this section we will

compare Buddhist and Hindu theories of rebirth. We will also use this topic to reflect on

comparative views of the individual in the Indian and Western philosophical traditions.

Week Fourteen Primary Texts Secondary Texts Locke “Of Identity and Diversity”

April 24 Interpretations of karma

Class Debate

Griffiths “Notes Towards a Critique

Of Buddhist Karma Theory”

[e reserve]

Collins Selfless Persons

Chapter 6

[reserve]

Third Short Paper Due April 5 (1500 words) How did the Buddhist philosophers reconcile the belief of No-Self [anātman] with their belief in

rebirth?

OR

Evaluate and compare the philosophical approaches of Collins and Griffiths in their accounts of

Buddhist theories of rebirth.

Long Paper Topics Due April 7 (Guidance given in class)

April 24 Philosophy Café

April26 Indian and western Philosophy

May 1 Indian and Western Philosophy Class Debate

Sen, The Argumentative Indian

Chapters 6 and 7

King Indian Philosophy

Chapter 1 and 10

Final Drafts Due April 28th

Fourth Short Paper Due May 10th

(1500 words) What use did Gandhi make of traditional texts in formulating his idea of satyāgraha?

OR

Describe what you see to be the strengths and weaknesses of Gandhi’s principles of non-violent

resistance.

OR

What are some of the methodological problems associated with doing cross-cultural philosophy?

Are there models of philosophical debate in the Indian tradition that could be useful in this

context?

OR

How would you describe the historical relationship between European/American philosophers

and the Indian Philosophical tradition?

THE END!